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Psalms 56:8
Verse
Context
Be Merciful to Me, O God
7In spite of such sin, will they escape? In Your anger, O God, cast down the nations. 8You have taken account of my wanderings. Put my tears in Your bottle— are they not in Your book? 9Then my enemies will retreat on the day I cry for help. By this I will know that God is on my side.
Sermons
Kathryn Kuhlman
C.H. Spurgeon
A.W. TozerA.W. Tozer
Paris Reidhead
Chuck Smith
William MacDonaldSummary
Commentary
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
What the poet prays for in Psa 56:8, he now expresses as his confident expectation with which he solaces himself. נד (Psa 56:9) is not to be rendered "flight," which certainly is not a thing that can be numbered (Olshausen); but "a being fugitive," the unsettled life of a fugitive (Pro 27:8), can really be numbered both by its duration and its many temporary stays here and there. And upon the fact that God, that He whose all-seeing eye follows him into every secret hiding-place of the desert and of the rocks, counteth (telleth) it, the poet lays great stress; for he has long ago learnt to despair of man. The accentuation gives special prominence to נדי as an emphatically placed object, by means of Zarka; and this is then followed by ספרתּה with the conjunctive Galgal and the pausal אתּה with Olewejored (the _ of which is placed over the final letter of the preceding word, as is always the case when the word marked with this double accent is monosyllabic, or dissyllabic and accented on the first syllable). He who counts (Job 31:4) all the steps of men, knows how long David has already been driven hither and thither without any settled home, although free from guilt. He comforts himself with this fact, but not without tears, which this wretched condition forces from him, and which he prays God to collect and preserve. Thus it is according to the accentuation, which takes שׂימה as imperative, as e.g., in Sa1 8:5; but since שׂים, שׂימה ,שׂים, is also the form of the passive participle (Sa1 9:24, and frequently, Sa2 13:32), it is more natural, in accordance with the surrounding thoughts, to render it so even in this instance (posita est lacrima mea), and consequently to pronounce it as Milra (Ewald, Hupfeld, Bttcher, and Hitzig). דמעתי (Ecc 4:1) corresponds chiastically (crosswise) to נדי, with which בנאדך forms a play in sound; and the closing clause הלא בּספרתך unites with ספרתּה in the first member of the verse. Both Psa 56:9 and Psa 56:9 are wanting in any particle of comparison. The fact thus figuratively set forth, viz., that God collects the tears of His saints as it were in a bottle, and notes them together with the things which call them forth as in a memorial (Mal 3:16), the writer assumes; and only appropriatingly applies it to himself. The אז which follows may be taken either as a logical "in consequence of so and so" (as e.g., Psa 19:14; Psa 40:8), or as a "then" fixing a turning-point in the present tearful wandering life (viz., when there have been enough of the "wandering" and of the "tears"), or "at a future time" (more abruptly, like שׁם in Psa 14:5; 36:13, vid., on Psa 2:5). בּיום אקרא is not an expansion of this אז, which would trail awkwardly after it. The poet says that one day his enemies will be obliged to retreat, inasmuch as a day will come when his prayer, which is even now heard, will be also outwardly fulfilled, and the full realization of the succour will coincide with the cry for help. By זה־ידעתּי in Psa 56:10 he justifies this hope from his believing consciousness. It is not to be rendered, after Job 19:19 : "I who know," which is a trailing apposition without any proper connection with what precedes; but, after Kg1 17:24 : this I know (of this I am certain), that Elohim is for me. זה as a neuter, just as in connection with ידע in Pro 24:12, and also frequently elsewhere (Gen 6:15; Exo 13:8; Exo 30:13; Lev 11:4; Isa 29:11, cf. Job 15:17); and לי as e.g., in Gen 31:42. Through Elohim, Psa 56:11 continues, will I praise דּבר: thus absolutely is the word named; it is therefore the divine word, just like בּר in Psa 2:12, the Son absolutely, therefore the divine Son. Because the thought is repeated, Elohim stands in the first case and then Jahve, in accordance with the Elohimic Psalm style, as in Psa 58:7. The refrain in Psa 56:12 (cf. Psa 56:5) indicates the conclusion of the strophe. The fact that we read אדם instead of בּשׂר in this instance, just as in Psa 56:11 דּבר instead of דּברו (Psa 56:5), is in accordance with the custom in the Psalms of not allowing the refrain to recur in exactly the same form.
Jamieson-Fausset-Brown Bible Commentary
God is mindful of his exile and remembers his tears. The custom of bottling the tears of mourners as a memorial, which has existed in some Eastern nations, may explain the figure.
John Gill Bible Commentary
Thou tellest my wanderings,.... Not his sins; though these are aberrations or wanderings from the ways of God's commandments; yet these are not told by the Lord: he takes no account of them; the number of them is not kept by him; they are blotted out, cast behind his back, and into the depths of the sea; though sometimes his people think they are told and numbered by him, Job 14:16; but David's moves and flights from place to place are meant, through Saul's pursuit of him, as a partridge on the mountains. Some writers reckon twelve of these moves. The Targum renders it, "thou numberest the days of my wandering;'' that is, the days of his pilgrimage and sojourning in this world: the number of our days, and months and years, in which we wander about in this uncertain state of things, is with the Lord, Job 14:5; put thou my tears into thy bottle; the allusion is to "lachrymatories", or tear bottles, in which surviving relatives dropped their tears for their deceased friends, and buried them with their ashes, or in their urns; some of which tear bottles are still to be seen in the cabinets of the curious. A description of which is given by Gejerus (c), from Olaus Wormius; and who also from Cotovicus relates, that the grave of M. Tullius Cicero was dug up in the island of Zacynthus, A. D. 1544, in which were found two glass urns; the larger had ashes in it, the lesser water: the one was supposed to contain his ashes, the other the tears of his friends: and as this was a custom with the Romans, something like this might obtain among the Jews; and it is a saying with them (d), "whoever sheds tears for a good man (deceased) the holy blessed God numbers them, and puts them into his treasures, according to Psa 56:8;'' which shows, that they thought that reference is here had to funeral tears. The meaning of the text is, that God would take notice of David's afflictions and troubles, which had caused so many tears, and remember them, and deliver him out of them: these being desired to be put into a bottle was, that they might be kept and reserved; not to make atonement for sin; for as a thousand rivers of oil cannot expiate one sin, could they be come at; so neither as many rivers of brinish tears, could they possibly be shed: nor to obtain heaven and happiness; for there is no comparison nor proportion between the sufferings of the saints and the glory that shall be revealed in them; though there is a connection of grace through the promise of God between them: but rather, that they might be brought forth another day and shown, to the aggravation of the condemnation of wicked men, who by their hard speeches, and ungodly actions, have caused them; are they not in thy book? verily they are; that is, the tears and afflictions of his people. They are in his book of purposes; they are all appointed by him, their kind and nature, their measure and duration, their quality and quantity; what they shall be, and how long they shall last; and their end and use: and they are in his book of providence, and are all overruled and caused to work for their good; and they are in the book of his remembrance; they are taken notice of and numbered by him, and shall be finished; they shall not exceed their bounds. These tears will be turned into joy, and God will wipe them all away from the eyes of his people. (c) De Ebr. Luctu, c. 12. s. 5. (d) T. Bab. Sabbat, fol. 105. 2.
Matthew Henry Bible Commentary
Several things David here comforts himself with in the day of his distress and fear. I. That God took particular notice of all his grievances and all his griefs, Psa 56:8. 1. Of all the inconveniences of his state: Thou tellest my wanderings, my flittings, so the old translation. David was now but a young (under thirty) and yet he had had many removes, from his father's house to the court, thence to the camp, and now driven out to sojourn where he could find a place, but not allowed to rest any where; he was hunted like a partridge upon the mountains; continual terrors and toils attended him; but this comforted him, that God kept a particular account of all his motions, and numbered all the weary steps he took, by night or by day. Note, God takes cognizance of all the afflictions of his people; and he does not cast out from his care and love those whom men have cast out from their acquaintance and converse. 2. Of all the impressions thus made upon his spirit. When he was wandering he was often weeping, and therefore prays, "Put thou my tears into thy bottle, to be preserved and looked upon; nay, I know they are in thy book, the book of thy remembrance." God has a bottle and a book for his people's tears, both those for their sins and those for their afflictions. This intimates, (1.) That he observes them with compassion and tender concern; he is afflicted in their afflictions, and knows their souls in adversity. As the blood of his saints, and their deaths, are precious in the sight of the Lord, so are their tears, not one of them shall fall to the ground. I have seen thy tears, Kg2 20:5. I have heard Ephraim bemoaning himself, Jer 31:18. (2.) That he will remember them and review them, as we do the accounts we have booked. Paul was mindful of Timothy's tears (Ti2 1:4), and God will not forget the sorrows of his people. The tears of God's persecuted people are bottled up and sealed among God's treasures; and, when these books come to be opened, they will be found vials of wrath, which will be poured out upon their persecutors, whom God will surely reckon with for all the tears they have forced from his people's eyes; and they will be breasts of consolation to God's mourners, whose sackcloth will be turned into garments of praise. God will comfort his people according to the time wherein he has afflicted them, and give to those to reap in joy who sowed in tears. What was sown a tear will come up a pearl. II. That his prayers would be powerful for the defeat and discomfiture of his enemies, as well as for his own support and encouragement (Psa 56:9): "When I cry unto thee, then shall my enemies turn back; I need no other weapons than prayers and tears; this I know, for God is for me, to plead my cause, to protect and deliver me; and, if God be for me, who can be against me so as to prevail?" The saints have God for them; they may know it; and to him they must cry when they are surrounded with enemies; and, if they do this in faith, they shall find a divine power exerted and engaged for them; their enemies shall be made to turn back, their spiritual enemies, against whom we fight best upon our knees, Eph 6:18. III. That his faith in God would set him above the fear of man, Psa 56:10, Psa 56:11. Here he repeats, with a strong pathos, what he had said (Psa 56:4), "In God will I praise his word; that is, I will firmly depend upon the promise for the sake of him that made it, who is true and faithful, and has wisdom, power, and goodness enough to make it good." When we give credit to a man's bill we honour him that drew it; so when we do, and suffer, for God, in a dependence upon his promise, not staggering at it, we give glory to God, we praise his word, and so give praise to him. Having thus put his trust in God, he looks with a holy contempt upon the threatening power of man: "In God have I put my trust, and in him only, and therefore I will not be afraid what man can do unto me (Psa 56:11), though I know very well what he would do if he could," Psa 56:1, Psa 56:2. This triumphant word, so expressive of a holy magnanimity, the apostle puts into the mouth of every true believer, whom he makes a Christian hero, Heb 13:6. We may each of us boldly say, The Lord is my helper, and then I will not fear what man shall do unto me; for he has no power but what he has given him from above. IV. That he was in bonds to God (Psa 56:12): "Thy vows are upon me, O God! - not upon me as a burden which I am loaded with, but as a badge which I glory in, as that by which I am known to be thy menial servant - not upon me as fetters that hamper me (such are superstitious vows), but upon me as a bridle that restrains me from what would be hurtful to me, and directs me in the way of my duty. Thy vows are upon me, the vows I have made to thee, to which thou art not only a witness, but a party, and which thou hast commanded and encouraged me to make." It is probably that he means especially those vows which he had made to God in the day of his trouble and distress, which he would retain the remembrance of, and acknowledge the obligations of, when his fright was over. Note, It ought to be the matter of our consideration and joy that the vows of God are upon us - our baptismal vows renewed at the Lord's table, our occasional vows under convictions, under corrections, by these we are bound to live to God. V. That he should still have more and more occasion to praise him: I will render praises unto thee. This is part of the performance of his vows; for vows of thankfulness properly accompany prayers for mercy, and when the mercy is received must be made good. When we study what we shall render this is the least we can resolve upon, to render praises to God - poor returns for rich receivings! Two things he will praise God for: - 1. For what he had done for him (Psa 56:13): "Thou has delivered my soul, my life, from death, which was just ready to seize me." If God have delivered us from sin, either from the commission of it by preventing grace or from the punishment of it by pardoning mercy, we have reason to own that he has thereby delivered our souls from death, which is the wages of sin. If we, who were by nature dead in sin, are quickened together with Christ, and are made spiritually alive, we have reason to own that God has delivered our souls from death. 2. For what he would do for him: "Thou hast delivered my soul from death, and so hast given me a new life, and thereby hast given me an earnest of further mercy, that thou wilt deliver my feet from falling; thou hast done the greater, and therefore thou wilt do the less; thou hast begun a good work, and therefore thou wilt carry it on and perfect it." This may be taken either as the matter of his prayer, pleading his experience, or as the matter of his praise, raising his expectations; and those that know how to praise in faith will give God thanks for mercies in promise and prospect, as well as in possession. See here, (1.) What David hopes for, that God would deliver his feet from falling either into sin, which would wound his conscience, or into the appearance of sin, from which his enemies would take occasion to wound his good name. Those that think the stand must take heed lest they fall, because the best stand no longer than God is pleased to uphold them. We are weak, our way is slippery, many stumbling-blocks are in it, our spiritual enemies are industrious to thrust us down, and therefore we are concerned by faith and prayer to commit ourselves to his care who keeps the feet of his saints. (2.) What he builds this hope upon: "Thou hast delivered my soul from death, and therein hast magnified thy power and goodness, and put me into a capacity of receiving further mercy from thee; and now wilt thou not secure and crown thy own work?" God never brought his people out of Egypt to slay them in the wilderness. He that in conversion delivers the soul from so great a death as sin is will not fail to preserve it to his heavenly kingdom. (3.) What he designs in these hopes: That I may walk before God in the light of the living, that is, [1.] "That I may get to heaven, the only land of light and life; for in this world darkness and death reign." [2.] "That I may do my duty while this life lasts." Note, This we should aim at, in all our desires and expectations of deliverance both from sin and trouble, that we may do God so much the better service - that, being delivered out of the hands of our enemies, we may serve him without fear.
Tyndale Open Study Notes
56:8 The psalmist makes a play on the Hebrew words translated sorrows (Hebrew nod) and bottle (Hebrew no’d).
Psalms 56:8
Be Merciful to Me, O God
7In spite of such sin, will they escape? In Your anger, O God, cast down the nations. 8You have taken account of my wanderings. Put my tears in Your bottle— are they not in Your book? 9Then my enemies will retreat on the day I cry for help. By this I will know that God is on my side.
- Scripture
- Sermons
- Commentary
Why You Must Know God in Person
By Kathryn Kuhlman10K21:51Knowing GodEXO 33:23PSA 56:8ISA 49:16MAT 12:30JHN 3:16ROM 2:6REV 21:4In this sermon, the speaker reflects on the comforting presence of God in times of darkness and despair. They share personal experiences of feeling hopeless and burdened, but also feeling the strong arms of God around them, providing strength and wiping away tears. The speaker emphasizes the importance of recognizing God as a person with intellect, emotion, and will, just like a loving earthly father. They encourage listeners to establish a deep and intimate relationship with God, similar to the relationship the speaker had with their own father. The sermon also includes some personal anecdotes about the speaker's childhood experiences in Missouri.
A Voice From Heaven
By C.H. Spurgeon4.5K48:35NUM 23:10PSA 56:8MAT 25:211CO 3:131CO 15:58REV 14:12In this sermon, the preacher emphasizes the importance of Christians resisting the temptations and allurements of the world. He encourages believers to have the patience and endurance of the saints, even in the face of persecution and hardship. The preacher also highlights the significance of living a righteous and principled life, even if it means being unfashionable or experiencing poverty. He reminds the audience that good works done in the power of the Spirit will be rewarded in heaven, and encourages them to continue abounding in the work of the Lord.
Importance of Right Spiritual Climate
By A.W. Tozer3.3K39:42Spiritual ClimatePSA 46:10PSA 56:8PSA 126:5JER 9:1MAT 6:33ROM 8:282TI 4:16In this sermon, the speaker discusses the concept of being captive to various things in life. He shares a personal story about feeling captive to the responsibility of raising his children and the fear of something happening to him and leaving them without care. The speaker emphasizes that even in captivity, there can be moments of divine revelation and connection with God, using the example of the prophet Ezekiel. He encourages the audience to remember that they belong to a minority group and may face discouragement, but to keep their faith strong and continue living for God. The speaker also touches on the idea of having high ideals and the potential for discouragement when those ideals are not met. He concludes by mentioning the importance of contentment and accepting one's role in life, using the analogy of a cow being content with being a cow.
The Importance of Right Spirit
By A.W. Tozer2.7K35:17Christian LifeDEU 31:6DEU 31:8JOS 1:9PSA 56:8ISA 41:10JER 20:142TI 4:17In this sermon, the preacher discusses the different types of people who may feel discouraged in life. He mentions those who are captive to their work, family responsibilities, or physical limitations. The preacher emphasizes that even in captivity, God can reveal Himself and His word to individuals. He encourages believers to continue their witness in a fallen world, reminding them that they are called to be good men and women in a bad world. The preacher also addresses teachers, urging them to persevere in teaching the Word of the Lord to even the most restless and wiggling children. He concludes by referencing the writings of Dr. Jesus and the example of the apostle Paul, highlighting the importance of God's presence and the need to trust in His will.
The Deceitfulness of the Heart
By Paris Reidhead1.6K1:01:20DeceitfulnessGEN 16:13JOB 7:20PSA 56:8PSA 139:2JER 17:1ACT 15:8HEB 4:13In this sermon, the preacher emphasizes the deceptive nature of sin and the false promises it offers. He warns against being deceived by the temporary pleasures and illusions of sin, comparing it to cyanide that may smell sweet but ultimately leads to death. The preacher also highlights how the heart can deceive in matters of profit, leading people to seek quick and illegal ways to gain wealth. He references Jeremiah 17 to emphasize that God knows the motives and actions of every individual and will judge them accordingly. The sermon aims to awaken sinners and encourage them to turn away from sin and seek righteousness.
Revelation 7
By Chuck Smith1.6K1:06:02PSA 56:8ISA 25:8ISA 30:19JHN 4:13ACT 20:28HEB 9:14REV 5:9REV 21:3REV 21:6
This sermon delves into Revelation chapter 7, exploring the judgment of God unfolding through the seals, the significance of the 144,000 sealed from the tribes of Israel, and the worship in heaven. It emphasizes the importance of surrendering to God, the cleansing power of the blood of the Lamb, and the promise of God wiping away all tears in the future.
The Comforts of God Job 15:11
By William MacDonald1.3K34:11ComfortJOB 15:11PSA 30:5PSA 56:8ISA 41:10ISA 61:1HEB 13:5In this sermon, the speaker discusses the concept of transformation and the comfort that God provides during times of sorrow. The sermon begins by referencing the transformation of our physical bodies into a glorified state. The speaker then mentions verses from the book of Revelation that describe a future where there will be no more tears, death, sorrow, crying, or pain. The sermon concludes by emphasizing the importance of accepting Jesus as our Savior and trusting in His sacrifice for our sins.
The Attributes of God - Part 1
By William MacDonald1.1K39:30Attributes of GodJOB 26:14JOB 36:26PSA 56:8PSA 104:32In this sermon, the preacher emphasizes the greatness of God and His ability to behold and count the things in heaven and on earth. The preacher references Psalm 113:6, which states that God humbles Himself to behold the things in the heavens. He also mentions Psalm 147:4, which highlights God's ability to count the number of stars and call them by name. The preacher uses examples from Job and Habakkuk to further illustrate the greatness and power of God, emphasizing that human language can only begin to describe His majesty.
The Doctrine of Brokeness
By Greg Locke1.1K55:46PSA 51:17PSA 56:8ISA 66:2MAT 6:33LUK 18:13ROM 12:1JAS 1:22In this sermon, the preacher discusses why people are not being converted to Christianity as they used to be. He believes that God's people have lost their burden for the lost and have become too focused on their own entertainment and schedules. The preacher shares a personal story about his stepfather, whom he had talked to about the gospel numerous times without success. However, he emphasizes the importance of not giving up and continuing to share the message of God's grace. The sermon encourages believers to regain their passion for evangelism and to be persistent in sharing the gospel with others.
The Comforts of God
By William MacDonald1.1K34:11God Of All ComfortPSA 30:5PSA 56:8ISA 61:1HEB 13:5REV 21:4REV 22:5In this sermon, the preacher discusses the comforting promises of God found in the book of Revelation. He highlights the verses that describe a future state where there will be no more tears, death, sorrow, crying, pain, or night. The preacher emphasizes the intimate relationship between Jesus and his people, as he shares in their sufferings. He also reminds the audience of the value God places on them, even comparing them to sparrows. The sermon concludes with a focus on the comfort of God in times of sorrow and the sufficiency of His consolations.
Greater Than All
By Basilea Schlink62004:30Radio ShowPSA 56:8MAT 6:4JHN 10:29ACT 3:19ROM 8:182CO 1:31PE 5:7In this sermon, Basil E. Schlink emphasizes the importance of knowing God as our Father. He highlights that God's love and help are greater than any human love or assistance. Schlink encourages listeners to trust in God's limitless love and to seek comfort in Him during difficult times. He also reminds them that God notices even the smallest acts of love and sacrifice, and will reward them openly in the future. Overall, the sermon emphasizes the power and goodness of God as a true Father.
Are You on God's Side?
By Rolfe Barnard56541:00GodDEU 32:43PSA 56:8HAB 1:13ROM 6:23HEB 10:25REV 19:1In this sermon, the preacher reflects on his forty years of preaching and the impact it has had on people's lives. He emphasizes that he cannot save anyone, but believes in the power of God to intervene in people's lives. The preacher talks about the two weapons that believers have: God collecting the tears of his people and the prayers of his people. He confidently declares that he knows how the war between good and evil will end, with Jesus Christ ultimately victorious. The preacher challenges the audience to choose which side they are on and reminds them of the importance of recognizing the need for punishment of sin and rejoicing in God's judgments.
David Recovers All After Ziklag: Revelation of God's Delight
By Mike Bickle201:01:32Recovery and RestorationGod's Delight1SA 30:6PSA 18:19PSA 56:8Mike Bickle discusses the pivotal moment in David's life at Ziklag, emphasizing how this crisis revealed God's delight in David despite his failures. He highlights that David's ability to recover all stemmed from a deep-rooted understanding of God's love and mercy, which he cultivated over the years. Bickle encourages believers to strengthen their relationship with God during trials, as these moments can lead to significant breakthroughs and restoration. He illustrates that even in our darkest hours, God's gentleness and compassion can lead us back to Him, allowing us to recover what was lost. Ultimately, Bickle reassures that God's delight in us remains, even when we stumble.
Tears Have Tongues
By Thomas Brooks0Prayer and MercyThe Power of TearsPSA 6:8PSA 56:8MAT 5:42CO 7:10REV 21:4Thomas Brooks emphasizes the profound power of tears in his sermon 'Tears Have Tongues,' illustrating that tears are not silent but rather have a voice that reaches the ears of God. He explains that penitent tears serve as powerful prayers, acting as ambassadors that bring forth grace and mercy from the throne of God. Brooks highlights that even in silence, tears can plead for pardon and mercy, making them a unique form of communication with the divine.
God's Eye
By Thomas Brooks0Comfort in TrialsGod's OmnisciencePSA 34:15PSA 38:9PSA 56:8PSA 139:7ISA 65:24MAT 6:6ROM 8:26HEB 4:131PE 3:121JN 5:14Thomas Brooks emphasizes that God's watchful eye is always upon His people, even in their darkest and most secret moments. He reassures believers that no matter where they find themselves, God sees their hidden tears, hears their silent cries, and understands their deepest desires. This divine attention is not just observational but filled with love and compassion, as God is always ready to respond to their needs. Brooks highlights that every sigh, groan, and longing of the heart is known to God, reminding Christians that they are never out of His sight or reach.
The Fourfold Witness
By J.C. Ryle0Witness of ChristImportance of ScriptureGEN 3:15EXO 12:21PSA 22:16PSA 56:8ISA 53:5MAT 28:6LUK 24:27JHN 5:32JHN 11:47ROM 10:17J.C. Ryle emphasizes the fourfold witness to Jesus Christ as the Messiah, highlighting the testimonies of God the Father, John the Baptist, Christ's miraculous works, and the Scriptures. He points out that these witnesses collectively affirm Jesus' divine mission, yet many remain unmoved due to their unwillingness to believe. Ryle honors the faithful servants of Christ, like John the Baptist, and underscores the significance of miracles as evidence of Christ's authority. He also stresses the importance of the Scriptures in revealing Christ, urging believers to diligently search them for understanding. Ultimately, Ryle concludes that the heart's obstinacy is the true barrier to faith, not a lack of evidence.
Here Follow Several Occasional Meditations
By Anne Bradstreet0PSA 34:4PSA 56:8ISA 53:5ROM 12:1Anne Bradstreet, in her sermon, reflects on her personal journey of seeking and finding God's comfort and provision in times of distress. She describes how God filled her hungry soul with goodness, collected her tears, healed her wounds with His blood, and removed her doubts and fears. Bradstreet expresses her gratitude by committing to serve and love her Savior for eternity.
The Ministry of Tears
By T. De Witt Talmage0PSA 30:5PSA 56:8ISA 25:8JHN 11:35ROM 8:181CO 15:542CO 1:31TH 4:17REV 7:17REV 21:4T. DeWitt Talmage preaches about the Ministry of tears, highlighting how tears keep this world from being too attractive, make us feel dependent on God, and capacitate us for the office of Sympathy. He emphasizes that God will wipe away all tears from our eyes in Heaven, where there will be no more sorrow or pain, and where we will be reunited with our departed loved ones in eternal joy and glory.
The Feet of Jesus-the Place for Personal Ministration
By Philip Bennett Power0PSA 56:8MAT 25:40MRK 5:27LUK 7:37JHN 13:14Philip Bennett Power preaches on the profound act of love and service displayed by a sinful woman towards Jesus, emphasizing the deep reasons behind God's unexpected revelation of His Son in humility before glory. The sermon delves into the significance of Christ's human nature in enabling our communion with Him, the importance of offering our feelings and infirmities to Jesus, and the encouragement to aim for the highest form of service driven by love. It highlights the perfection and energy found in the woman's ministry to Jesus' feet, urging believers to seek personal happiness and refreshment in serving Christ and His people.
In My Solitary Hours in My Dear Husband His Absence
By Anne Bradstreet0PSA 27:5PSA 37:4PSA 46:1PSA 51:10PSA 56:8PSA 73:25PSA 86:11PSA 116:12PSA 119:36Anne Bradstreet's sermon reflects on her deep trust in God amidst trials, acknowledging His presence in her life, the comfort she finds in Him, and the surpassing joy she experiences in His love. She expresses her dependence on God for strength, guidance, and the fulfillment of her deepest desires, including the return of her husband. Bradstreet's prayerful plea for a better heart to serve God faithfully highlights her commitment to honoring Him and giving Him the praise He deserves.
I Have Seen Your Tears
By Thomas Brooks0God's CompassionThe Power of Tears2KI 20:12KI 20:5PSA 56:8ISA 38:5REV 21:4Thomas Brooks emphasizes the power of tears in the lives of God's people, illustrating how their heartfelt cries can move God to action. He reflects on the message from 2 Kings 20:1, where God instructs Hezekiah to set his affairs in order due to impending death, yet responds to Hezekiah's tears with healing and restoration. Brooks highlights that God sees and acknowledges our pain, promising hope and deliverance even in dire circumstances. The sermon encourages believers to bring their sorrows before God, trusting in His compassion and ability to heal.
The Diamonds of Heaven!
By C.H. Spurgeon0God's CompassionThe Power of PrayerPSA 34:18PSA 56:8PSA 102:17ISA 57:15MAT 5:3ACT 9:11ROM 8:26JAS 4:61PE 5:7REV 5:8C.H. Spurgeon emphasizes the profound significance of prayer, illustrating that even the faintest sigh or tear from a distressed soul is noticed and cherished by God in heaven. He reassures the broken-hearted that their humble prayers, regardless of their weakness, resonate deeply with the Lord, who treasures every heartfelt expression of sorrow. Spurgeon likens tears to diamonds and sighs to music, highlighting that God is attentive to the cries of the humble rather than the proud. He encourages believers to understand that their prayers are recorded in heaven, promising that they will be remembered and honored by God. Ultimately, Spurgeon conveys that God delights in the sincerity of our prayers, no matter how feeble they may seem.
God Eyes Them
By Thomas Brooks0Prayer and SupplicationGod's AwarenessPSA 34:17PSA 56:8PSA 139:1ISA 65:24JER 29:12MAT 6:6ROM 8:26HEB 4:131PE 5:7REV 5:8Thomas Brooks emphasizes that despite the confusion and brokenness of our private desires and requests, God is always aware of them. He records our innermost groanings, which may be hidden from others, and assures us that they are noted in heaven. Ultimately, God will respond to these heartfelt petitions with glorious answers, reminding us of His attentive and loving nature.
God's Bag and Bottle
By Thomas Brooks0God's CompassionRepentanceJOB 14:17PSA 34:18PSA 56:8PSA 126:5ISA 53:4MAT 5:4ROM 8:282CO 1:31PE 5:7REV 21:4Thomas Brooks emphasizes the profound care God has for our sorrows and sins, illustrating that God keeps a record of our iniquities in a bag and collects our tears in a bottle. He reflects on how God meticulously notes every sorrow and sigh, particularly highlighting David's struggles while fleeing from Saul. Brooks encourages believers to fill God's bottle with tears of repentance, recognizing that every tear is precious and accounted for. The sermon serves as a reminder of God's intimate involvement in our lives and His compassion towards our pain.
Tears and Prayers
By Watchman Nee0God Sees Our TearsThe Power of Prayer2KI 20:5PSA 34:18PSA 56:8PSA 126:5MAT 7:7ROM 8:26HEB 5:7JAS 5:161PE 5:7REV 21:4Watchman Nee emphasizes the power of tearful prayers, illustrating how God acknowledges our sorrows as He did with Hezekiah, who prayed and wept, prompting God's response. He highlights that while tears alone may signify weakness, tears offered in prayer to God are potent and transformative. Nee warns that tears shed without prayer are ineffective, urging believers to combine their cries of distress with supplication. He reminds us that even Jesus prayed with strong cries and tears, demonstrating the importance of heartfelt communication with God.
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
What the poet prays for in Psa 56:8, he now expresses as his confident expectation with which he solaces himself. נד (Psa 56:9) is not to be rendered "flight," which certainly is not a thing that can be numbered (Olshausen); but "a being fugitive," the unsettled life of a fugitive (Pro 27:8), can really be numbered both by its duration and its many temporary stays here and there. And upon the fact that God, that He whose all-seeing eye follows him into every secret hiding-place of the desert and of the rocks, counteth (telleth) it, the poet lays great stress; for he has long ago learnt to despair of man. The accentuation gives special prominence to נדי as an emphatically placed object, by means of Zarka; and this is then followed by ספרתּה with the conjunctive Galgal and the pausal אתּה with Olewejored (the _ of which is placed over the final letter of the preceding word, as is always the case when the word marked with this double accent is monosyllabic, or dissyllabic and accented on the first syllable). He who counts (Job 31:4) all the steps of men, knows how long David has already been driven hither and thither without any settled home, although free from guilt. He comforts himself with this fact, but not without tears, which this wretched condition forces from him, and which he prays God to collect and preserve. Thus it is according to the accentuation, which takes שׂימה as imperative, as e.g., in Sa1 8:5; but since שׂים, שׂימה ,שׂים, is also the form of the passive participle (Sa1 9:24, and frequently, Sa2 13:32), it is more natural, in accordance with the surrounding thoughts, to render it so even in this instance (posita est lacrima mea), and consequently to pronounce it as Milra (Ewald, Hupfeld, Bttcher, and Hitzig). דמעתי (Ecc 4:1) corresponds chiastically (crosswise) to נדי, with which בנאדך forms a play in sound; and the closing clause הלא בּספרתך unites with ספרתּה in the first member of the verse. Both Psa 56:9 and Psa 56:9 are wanting in any particle of comparison. The fact thus figuratively set forth, viz., that God collects the tears of His saints as it were in a bottle, and notes them together with the things which call them forth as in a memorial (Mal 3:16), the writer assumes; and only appropriatingly applies it to himself. The אז which follows may be taken either as a logical "in consequence of so and so" (as e.g., Psa 19:14; Psa 40:8), or as a "then" fixing a turning-point in the present tearful wandering life (viz., when there have been enough of the "wandering" and of the "tears"), or "at a future time" (more abruptly, like שׁם in Psa 14:5; 36:13, vid., on Psa 2:5). בּיום אקרא is not an expansion of this אז, which would trail awkwardly after it. The poet says that one day his enemies will be obliged to retreat, inasmuch as a day will come when his prayer, which is even now heard, will be also outwardly fulfilled, and the full realization of the succour will coincide with the cry for help. By זה־ידעתּי in Psa 56:10 he justifies this hope from his believing consciousness. It is not to be rendered, after Job 19:19 : "I who know," which is a trailing apposition without any proper connection with what precedes; but, after Kg1 17:24 : this I know (of this I am certain), that Elohim is for me. זה as a neuter, just as in connection with ידע in Pro 24:12, and also frequently elsewhere (Gen 6:15; Exo 13:8; Exo 30:13; Lev 11:4; Isa 29:11, cf. Job 15:17); and לי as e.g., in Gen 31:42. Through Elohim, Psa 56:11 continues, will I praise דּבר: thus absolutely is the word named; it is therefore the divine word, just like בּר in Psa 2:12, the Son absolutely, therefore the divine Son. Because the thought is repeated, Elohim stands in the first case and then Jahve, in accordance with the Elohimic Psalm style, as in Psa 58:7. The refrain in Psa 56:12 (cf. Psa 56:5) indicates the conclusion of the strophe. The fact that we read אדם instead of בּשׂר in this instance, just as in Psa 56:11 דּבר instead of דּברו (Psa 56:5), is in accordance with the custom in the Psalms of not allowing the refrain to recur in exactly the same form.
Jamieson-Fausset-Brown Bible Commentary
God is mindful of his exile and remembers his tears. The custom of bottling the tears of mourners as a memorial, which has existed in some Eastern nations, may explain the figure.
John Gill Bible Commentary
Thou tellest my wanderings,.... Not his sins; though these are aberrations or wanderings from the ways of God's commandments; yet these are not told by the Lord: he takes no account of them; the number of them is not kept by him; they are blotted out, cast behind his back, and into the depths of the sea; though sometimes his people think they are told and numbered by him, Job 14:16; but David's moves and flights from place to place are meant, through Saul's pursuit of him, as a partridge on the mountains. Some writers reckon twelve of these moves. The Targum renders it, "thou numberest the days of my wandering;'' that is, the days of his pilgrimage and sojourning in this world: the number of our days, and months and years, in which we wander about in this uncertain state of things, is with the Lord, Job 14:5; put thou my tears into thy bottle; the allusion is to "lachrymatories", or tear bottles, in which surviving relatives dropped their tears for their deceased friends, and buried them with their ashes, or in their urns; some of which tear bottles are still to be seen in the cabinets of the curious. A description of which is given by Gejerus (c), from Olaus Wormius; and who also from Cotovicus relates, that the grave of M. Tullius Cicero was dug up in the island of Zacynthus, A. D. 1544, in which were found two glass urns; the larger had ashes in it, the lesser water: the one was supposed to contain his ashes, the other the tears of his friends: and as this was a custom with the Romans, something like this might obtain among the Jews; and it is a saying with them (d), "whoever sheds tears for a good man (deceased) the holy blessed God numbers them, and puts them into his treasures, according to Psa 56:8;'' which shows, that they thought that reference is here had to funeral tears. The meaning of the text is, that God would take notice of David's afflictions and troubles, which had caused so many tears, and remember them, and deliver him out of them: these being desired to be put into a bottle was, that they might be kept and reserved; not to make atonement for sin; for as a thousand rivers of oil cannot expiate one sin, could they be come at; so neither as many rivers of brinish tears, could they possibly be shed: nor to obtain heaven and happiness; for there is no comparison nor proportion between the sufferings of the saints and the glory that shall be revealed in them; though there is a connection of grace through the promise of God between them: but rather, that they might be brought forth another day and shown, to the aggravation of the condemnation of wicked men, who by their hard speeches, and ungodly actions, have caused them; are they not in thy book? verily they are; that is, the tears and afflictions of his people. They are in his book of purposes; they are all appointed by him, their kind and nature, their measure and duration, their quality and quantity; what they shall be, and how long they shall last; and their end and use: and they are in his book of providence, and are all overruled and caused to work for their good; and they are in the book of his remembrance; they are taken notice of and numbered by him, and shall be finished; they shall not exceed their bounds. These tears will be turned into joy, and God will wipe them all away from the eyes of his people. (c) De Ebr. Luctu, c. 12. s. 5. (d) T. Bab. Sabbat, fol. 105. 2.
Matthew Henry Bible Commentary
Several things David here comforts himself with in the day of his distress and fear. I. That God took particular notice of all his grievances and all his griefs, Psa 56:8. 1. Of all the inconveniences of his state: Thou tellest my wanderings, my flittings, so the old translation. David was now but a young (under thirty) and yet he had had many removes, from his father's house to the court, thence to the camp, and now driven out to sojourn where he could find a place, but not allowed to rest any where; he was hunted like a partridge upon the mountains; continual terrors and toils attended him; but this comforted him, that God kept a particular account of all his motions, and numbered all the weary steps he took, by night or by day. Note, God takes cognizance of all the afflictions of his people; and he does not cast out from his care and love those whom men have cast out from their acquaintance and converse. 2. Of all the impressions thus made upon his spirit. When he was wandering he was often weeping, and therefore prays, "Put thou my tears into thy bottle, to be preserved and looked upon; nay, I know they are in thy book, the book of thy remembrance." God has a bottle and a book for his people's tears, both those for their sins and those for their afflictions. This intimates, (1.) That he observes them with compassion and tender concern; he is afflicted in their afflictions, and knows their souls in adversity. As the blood of his saints, and their deaths, are precious in the sight of the Lord, so are their tears, not one of them shall fall to the ground. I have seen thy tears, Kg2 20:5. I have heard Ephraim bemoaning himself, Jer 31:18. (2.) That he will remember them and review them, as we do the accounts we have booked. Paul was mindful of Timothy's tears (Ti2 1:4), and God will not forget the sorrows of his people. The tears of God's persecuted people are bottled up and sealed among God's treasures; and, when these books come to be opened, they will be found vials of wrath, which will be poured out upon their persecutors, whom God will surely reckon with for all the tears they have forced from his people's eyes; and they will be breasts of consolation to God's mourners, whose sackcloth will be turned into garments of praise. God will comfort his people according to the time wherein he has afflicted them, and give to those to reap in joy who sowed in tears. What was sown a tear will come up a pearl. II. That his prayers would be powerful for the defeat and discomfiture of his enemies, as well as for his own support and encouragement (Psa 56:9): "When I cry unto thee, then shall my enemies turn back; I need no other weapons than prayers and tears; this I know, for God is for me, to plead my cause, to protect and deliver me; and, if God be for me, who can be against me so as to prevail?" The saints have God for them; they may know it; and to him they must cry when they are surrounded with enemies; and, if they do this in faith, they shall find a divine power exerted and engaged for them; their enemies shall be made to turn back, their spiritual enemies, against whom we fight best upon our knees, Eph 6:18. III. That his faith in God would set him above the fear of man, Psa 56:10, Psa 56:11. Here he repeats, with a strong pathos, what he had said (Psa 56:4), "In God will I praise his word; that is, I will firmly depend upon the promise for the sake of him that made it, who is true and faithful, and has wisdom, power, and goodness enough to make it good." When we give credit to a man's bill we honour him that drew it; so when we do, and suffer, for God, in a dependence upon his promise, not staggering at it, we give glory to God, we praise his word, and so give praise to him. Having thus put his trust in God, he looks with a holy contempt upon the threatening power of man: "In God have I put my trust, and in him only, and therefore I will not be afraid what man can do unto me (Psa 56:11), though I know very well what he would do if he could," Psa 56:1, Psa 56:2. This triumphant word, so expressive of a holy magnanimity, the apostle puts into the mouth of every true believer, whom he makes a Christian hero, Heb 13:6. We may each of us boldly say, The Lord is my helper, and then I will not fear what man shall do unto me; for he has no power but what he has given him from above. IV. That he was in bonds to God (Psa 56:12): "Thy vows are upon me, O God! - not upon me as a burden which I am loaded with, but as a badge which I glory in, as that by which I am known to be thy menial servant - not upon me as fetters that hamper me (such are superstitious vows), but upon me as a bridle that restrains me from what would be hurtful to me, and directs me in the way of my duty. Thy vows are upon me, the vows I have made to thee, to which thou art not only a witness, but a party, and which thou hast commanded and encouraged me to make." It is probably that he means especially those vows which he had made to God in the day of his trouble and distress, which he would retain the remembrance of, and acknowledge the obligations of, when his fright was over. Note, It ought to be the matter of our consideration and joy that the vows of God are upon us - our baptismal vows renewed at the Lord's table, our occasional vows under convictions, under corrections, by these we are bound to live to God. V. That he should still have more and more occasion to praise him: I will render praises unto thee. This is part of the performance of his vows; for vows of thankfulness properly accompany prayers for mercy, and when the mercy is received must be made good. When we study what we shall render this is the least we can resolve upon, to render praises to God - poor returns for rich receivings! Two things he will praise God for: - 1. For what he had done for him (Psa 56:13): "Thou has delivered my soul, my life, from death, which was just ready to seize me." If God have delivered us from sin, either from the commission of it by preventing grace or from the punishment of it by pardoning mercy, we have reason to own that he has thereby delivered our souls from death, which is the wages of sin. If we, who were by nature dead in sin, are quickened together with Christ, and are made spiritually alive, we have reason to own that God has delivered our souls from death. 2. For what he would do for him: "Thou hast delivered my soul from death, and so hast given me a new life, and thereby hast given me an earnest of further mercy, that thou wilt deliver my feet from falling; thou hast done the greater, and therefore thou wilt do the less; thou hast begun a good work, and therefore thou wilt carry it on and perfect it." This may be taken either as the matter of his prayer, pleading his experience, or as the matter of his praise, raising his expectations; and those that know how to praise in faith will give God thanks for mercies in promise and prospect, as well as in possession. See here, (1.) What David hopes for, that God would deliver his feet from falling either into sin, which would wound his conscience, or into the appearance of sin, from which his enemies would take occasion to wound his good name. Those that think the stand must take heed lest they fall, because the best stand no longer than God is pleased to uphold them. We are weak, our way is slippery, many stumbling-blocks are in it, our spiritual enemies are industrious to thrust us down, and therefore we are concerned by faith and prayer to commit ourselves to his care who keeps the feet of his saints. (2.) What he builds this hope upon: "Thou hast delivered my soul from death, and therein hast magnified thy power and goodness, and put me into a capacity of receiving further mercy from thee; and now wilt thou not secure and crown thy own work?" God never brought his people out of Egypt to slay them in the wilderness. He that in conversion delivers the soul from so great a death as sin is will not fail to preserve it to his heavenly kingdom. (3.) What he designs in these hopes: That I may walk before God in the light of the living, that is, [1.] "That I may get to heaven, the only land of light and life; for in this world darkness and death reign." [2.] "That I may do my duty while this life lasts." Note, This we should aim at, in all our desires and expectations of deliverance both from sin and trouble, that we may do God so much the better service - that, being delivered out of the hands of our enemies, we may serve him without fear.
Tyndale Open Study Notes
56:8 The psalmist makes a play on the Hebrew words translated sorrows (Hebrew nod) and bottle (Hebrew no’d).